In the former verse he had spoken of God's authority; now he beggeth grace to obey: 'Thou hast commanded;' and 'Oh that my ways were directed to keep thy statutes!'
That this is the practice of God's children appeareth: Jer. xxxi. 18, 'Turn
thou me, and I shall be turned; for thou art the Lord my God.' God had said,
'Turn you, and you shall live;' and they ask it of God, 'Turn us,' as he
required it of them. It was Austin's prayer, Da quod jubes, et jube quod
vis, Give what thou requirest, and require what thou wilt. It is the duty
of the saints; for -
1. It suiteth with the gospel-covenant, where precepts and promises go hand in
hand, where God giveth what he commandeth, and 'worketh all our works in us,'
and for us. They are not conditions of the covenant only, but a part of it.
What God hath required at our hands, that we may desire at his hands. God is no
Pharaoh, to require brick where he giveth no straw. Lex jubet, gratia
juvat. The articles of the new covenant are not only put into the form of
precepts, but promises. The law giveth no strength to perform anything, but the
gospel offereth grace.
2. Because by this means the ends of God are fulfilled. Why doth God require
what we cannot perform by our own strength? He doth it -
Now, when we turn precepts into prayers, all these ends are accomplished.
[1.] To keep up his right. If we have lost our power, there is no reason God
should lose his right. A drunken servant is under the obligation and duty of a
servant still; he is unable to do his master's work, but he is bound to it. It
is unreasonable that another should suffer through my default. Well, then, God
may well command the fallen creature to keep his precepts diligently. Now, when
we deal earnestly with God about it, it argueth a sense of his authority upon
our hearts. If we were not held under the awe of the commandment, why should we
be so earnest about it? If men were more sensible of their obligations, we
should have more prayers in this kind. This is the will of God, and how shall I
do to observe it?
[2.] To convince us of our impotency, and that upon a trial. Practical
conviction is best. We may discourse of the weakness and insufficiency of the
creature, but we are not affected with it till we try. A diseased man as long
as he sits still feels not the lameness of his joints, but upon exercise it is
sensible. Now, these prayers are a profession of weakness upon a trial: Rom.
vii. 18, 'For to will is present with me; but how to perform that which is
good, I find not.' That presupposeth a search, not I cannot, but I
find not, and then we run to prayer. Every prayer is an acknowledgment
of our weakness and dependence. Who would ask that of another which he thinketh
to be in his own power?
[3.] That the creature may express his readiness. God will have us will, though
we cannot do. It is true he giveth both: Phil. ii. 13, 'For it is God which
worketh in you both to will and to do of his good pleasure.' But the one by
preventing, the other by assisting grace, Rom. vii. 18. Though we are unable to
do what we should, yet it is the desire of our hearts. Prayer is the expression
of our desire. When we heartily beg grace, it is a sign the commandment is not
grievous, but our lusts: It much discovereth a man's heart, what he counteth to
be his bondage and the yoke: 1 John v. 3, 'For this is the love of God, that we
keep his commandments; and his commandments are not grievous.' Which do we
groan under? the burden of the law, or the body of death? That is best seen by
our heartiness in prayer.
[4.] To bring us to lie at his feet. God will be owned not only as a lawgiver,
but as a fountain of grace. The precept cometh from God to drive us to God; his
sovereignty maketh way for his grace. He calleth upon us for obedience, that we
may call upon him for help. First, he giveth us a law, that he may afterwards
give us a heart. God's end is to bring us upon our knees. As hard providences
conduce to bring God and us together, so do hard commandments. Till we be
reduced to a distress, we never think seriously of dealing with God.
Use. It teacheth us what to do when we meet with anything that is
difficult and impossible to us; as to repent, believe, to renounce a bewitching
lust, or perform a spiritual duty. Two ways we are apt to miscarry in such a
case; either by murmuring against God, as if he were harsh and austere, and had
'reaped where he hath not sown, and gathered where he hath not strewed;' or by
casting off all out of a foolish despondency: cut at heart, or else wax faint.
These are the two evils. I shall never get rid of this naughty heart. Or else
we fret against God: Prov. xix. 3, 'The foolishness of man perverteth his way;
and his heart fretteth against the Lord.' Now to prevent these evils, spread
the case before the Lord in this manner -
(1.) Acknowledge the debt. God will keep up the sense of his authority; his
command must be the reason of our care, as well as his promise the ground of
our hope.
(2.) Confess your impotency: 2 Cor. iii. 5, 'Not that we are sufficient of
ourselves to think anything as of ourselves; but our sufficiency is of God.'
This is to empty the bucket before we go to the fountain. When we are full of
self, there is no room for grace.
(3.) Own God's power: Mat. xix. 26, 'But Jesus beheld them, and saith unto
them, With men this is impossible; but with God all things are possible.' The
difficulties that we meet with in the way to heaven should serve only to make
us despair of our own strength and abilities, not of God's, with whom nothing
is impossible. It is a relief to consider of the divine power, from whence we
fetch all our supplies necessary to life and godliness.
(4.) Deal with God earnestly about help. The command showeth how pleasing such
requests are to God, and you own God not only as a lawgiver, but author of
grace. Do not come in a lukewarm, careless fashion, but 'Oh that my heart were
directed!' Sluggish wishes will do no good; you bespeak your own denial when
you ask grace as a thing of course: Jer. xxxi. 18, 'I have surely heard Ephraim
bemoaning himself thus, Thou hast chastised me, and I was chastised, as a
bullock unaccustomed to the yoke: turn thou me, and I shall be turned; for thou
art the Lord my God.'
Mark, it is not a velleity, but a volition, Oh that, noteth the
vehemency and heartiness. It is his first desire. David had hitherto spoken
assertively; when he cometh to speak supplications, his first and chief request
to God is, 'Oh that my ways were directed!' etc.;
Mark again, it is not a desire of happiness, but holiness ; not 'Oh that I were
blessed !' but 'Oh that my ways were directed !' A mind to know, a will to
obey, and a memory to keep in mind God's precepts. It is practical holiness:
'Oh that my ways !' God hath his ways: 'They walk in his ways, ver. 3.
And we have our ways : 'Oh that my ways were directed ! ' that is, all
my thoughts, counsels, inclinations, speeches, actions, were directed by thy
statutes. Every commandment is a royal edict, a statute which God hath made for
the governing of the world.
Now the saints have this desire of holiness -
[1.] From the new nature that is in them. The appetite followeth the nature:
Gal. v. 17, 'The flesh lusteth against the spirit, and the spirit against the
flesh: and these are contrary the one to the other; so that ye cannot do the
things that ye would.' Desires being the vigorous bent of the soul, discover
the temper of it. The carnal nature puts forth itself in lustings, so doth the
new nature. The main thing we have by grace is a new heart, that is, new loves,
new desires, and new delights: Rom. viii. 5, 'For they that are after the flesh
do mind the things of the flesh, but they that are after the spirit the things
of the spirit.'
[2.] Out of love to God, which implieth subjection and conformity to him. Love
to God is testified by a desire of subjection; for his love is a love of
bounty, ours a love of duty: 1 John v. 3, 'For this is the love of God, that we
keep his commandments; and his commandments are not grievous.' It is the great
desire of their souls that they may be subject to God. As he that loveth would
not offend the party loved, so it is their desire to please God in all things;
and as holiness implieth a conformity to God, they study to be like him. It is
their hope, their desire, their care. Their hope: 1 John iii. 2, 'But we know
that when he shall appear, we shall be like him; for we shall see him as he
is.' It is their desire and care in every ordinance: 2 Cor. iii. 18, 'But we
all, with open face beholding as in a glass the glory of the Lord, are changed
into the same image from glory to glory, even as by the 8pirit of the Lord.'
And it is their constant endeavour: 1 Peter i. 16, 'But as he which hath called
you is holy, so be ye holy in all manner of conversation.'
[3.] Out of experience of the ways of God, of that goodness and enlargement of
heart that is to be found in them. They have tasted and seen how good his laws
are. They can answer God's appeal, 'Do not my words do good to him that walketh
uprightly?' Yea, doubtless, it is good: Ps. xix. 10, 11, 'The judgments of the
Lord are true and righteous altogether. More to be desired are they than gold,
yea, than much fine gold; sweeter also than honey and the honeycomb. Moreover,
by them is thy servant warned, and in keeping of them there is great reward.'
The spiritual life is interlined and refreshed with many sweet experiences.
The use here is, first, a note of discovery; for men are judged by their desires, rather than their practices, as being freest from constraint; and this is humbly represented by the children of God, to incline his favour and compassion to them: Neh. i. 11, 'Let thine ear be attentive to the prayer of thy servants, who desire to fear thy name.' They come short in many things, but they desire to fear God: Isa. xxvi. 8, 'The desires of our soul are to thy name, and to the remembrance of thee.' They could speak little of what they had done for God. Paul was better at willing than performing, till freed from 'this body of death:' Rom. vii. 18, 'For I know that in me, that is, in my flesh, dwelleth no good thing; for to will is present with me, but how to perform that which is good I find not.' This will be our best evidence to the last, 'Oh that my ways were directed to keep thy statutes!'
But may not wicked men have good desires?
Ans. They may have a loose inclination to good things, but not a full
resolution for God. Wicked men have an enlightened conscience, but no renewed
wills. This enlightened conscience may carry them so far, as to some general
approbation of the things of God, which may produce a wish that they were so
and so; but this doth no good to the heart. Sparks do not kindle the fire, but
coals: a spark is enough to set us on fire in carnal matters, but not in
spiritual. More distinctly -
[1.] Wicked men may desire their own happiness, though not upon God's terms:
Nun. xxiii. 10, 'Oh that I might die the death of the righteous, and let my
last end be like his! At oportuit sic vixisse. John vi. 34, 'Evermore
give us of this bread of life.' Every man would be blessed, and go to heaven,
if it were left to his option and choice; they like the end, but not the means.
There was not a murmuring Israelite but would count Canaan a good land; but the
giants and sons of Anak were there.
[2.] They may have some languid and vanishing motions towards the means as well
as the end, being convinced of the necessity of holiness; yea, they may draw
out their wishes into a cold prayer that God would make them better; as lazy
persons sometimes express their desires, Would I were at such a place, and
never travel! Would I had written such a task, and never put pen to paper! -
Vellent sed nolunt. When it cometh to trial, they do not set themselves
in good earnest to get that grace they wish for.
What is the difference between a volition and a velleity?
(1.) Such desires as are not waving, but resolute and fixed. Aquinas saith,
Velleitas est voluntas incompleta, a half will. They have a month's mind
to that which is good, but not a thorough resolution; as Agrippa, almost
persuaded, but not altogether; such a desire as will bear up against a strong
tide of opposition. It is called the 'setting of the heart: 1 Chron. xxii. 19,
'Now set your heart and your soul to seek the Lord your God.' Whatever cometh
of it, they must and will have grace: Ps. xxvii. 4, 'One thing have I desired
of the Lord, that will I seek after; that I may dwell in the house of the Lord
all the days of my life, to behold the beauty of the Lord, and to inquire in
his temple.'
(2.) Such desires as are absolute, and do not stand upon terms. There is an
hypothetical and conditional will. We would, but with such conditions. I would
have Christ, if it did not cost me so dear - to deny lusts, interests, friends,
relations, much waiting, praying, watching, striving. So Mat. xxii. 5, they
would come to the supper; but house, oxen, farm, merchandise - there was
something in the way that hindered them: there was no full and perfect will. A
chapman no doubt would have the wares he liketh, but will not come to the
price. I will have heaven, whatever it cost me, is the voice of a desiring
saint.
(3.) Such desires as are active and industrious; not a remiss will: Prov. xiii.
4, 'The soul of the sluggard desireth, and hath nothing; but the soul of the
diligent shall be made fat.' Cold, raw wishes are unuseful and fruitless; we
must work as well as wish. Poor, languid, inactive desires come to nothing,
when men do not put forth their endeavours, and apply themselves to the
prosecution of what is desired. Faint and sluggish velleities do hurt : Prov.
xxi. 25, 'The desire of the slothful killeth him; for his hands refuseth
labour.' Whatever a man doth seriously desire to have, he will use proper means
to procure it. Wishes are but the fruits of a speculative fancy, rather than an
industrious affection.
(4.) Such desires as are constant, and not easily controlled by other desires.
Idle, lazy wishes, ineffectual glances, sudden motions, while their hearts are
detained in the speculation of holiness, are like children's desires, soon put
out of the humour. There may be vehement and sudden lustings in an
unregenerated person; free-will hath its pangs of devotion. But the apostle
declares: Rom. vii. 18, 'To will is present with me; but how to perform that
which is good I find not.' It is a constant habitual will, not a volatile
devotion, that cometh upon us now and then; but such a will as is present, as
sin is present. He had said before, 'When I would do good, evil is present with
me.' Whithersoever you go, you carry a sinning nature about with you. It is
present, urging the heart to vanity, folly, lust; so should this will be
present with you, urging the heart to good.
(5.) Such desires are joined with serious groans and sorrow for our defects. He
cannot be so good as he would, but desireth and complaineth; therefore God
accepteth of the will for the deed: Rom. vii. 24, '0 wretched man that I am,
who shall deliver me from the body of this death?' Though an unrenewed man seem
to desire grace, yet he feeleth no grief in the want of grace, it never
troubleth him; his desires do not break out into groans and bitter complaints,
because of indwelling corruption. Now, by these things may you try your hearts.
3. The third thing observable from hence, is the necessity of directing
grace, 'Oh that my ways were directed!'
I shall first premise some distinctions -
[1.] There is a general direction, and a particular direction.
[2.] Distinction. There is a literal direction, and an effectual direction.
(1.) The literal direction is by that speculative knowledge that we get by the
word: Ps. cxix. 105, 'Thy word is a lamp unto my feet, and a light unto my
path,' sufficient not only for general courses, but particular actions. (2.)
The effectual direction is by the Holy Ghost applying the word, and bending the
heart to the obedience of it: Isa. lxi. 8, 'I will direct their work in truth,
and I will make an everlasting covenant with them,' - that is, I will so show
them their way, as to work their hearts to the sincere obedience of it.
Now, to give you the reasons for the necessity of this direction, three things
prove it -
(1.) The blindness of our minds. We are wise in generals, but know not how to
apply the rule to particular cases. The heathens were 'vain
en tois dialogismois, in their imaginations,' Rom. i. 21. And the
same is true of us Christians: though we have a clearer knowledge of God, and
the way how he will be served and glorified; yet to suit it to particular
cases, how dark are we! A dial may be well set, yet, if the sun shine not upon
it, we cannot tell the time of the day. The scriptures are sufficient to make
us wise; but without the light of the Spirit, how do we grope at noonday!
(2.) The forgetfulness of our memories. We need a monitor to stir up in us
diligence, watchfulness, and earnest endeavours: Isa. xxx. 21, 'And thine ears
shall hear a word behind thee saying, This is the way, walk ye in it, when ye
turn to the right hand, and when ye turn to the left.' The cares and businesses
of the world do often drive the sense of our duty out of our minds. One great
end of God's Spirit is to put us in remembrance, to revive truths upon us in
their season. A ship, though never so well rigged, needs a pilot; we need a
good guide to put us in mind ofour duty.
(3.) The obstinacy of our heart. So that we need every moment to enforce the
authority of God upon us; and to persuade us to what is right and good. The
Spirit's light is so directive, that it is also persuasive; there needs not
only counsel, but efficacy and power. We have boisterous lusts, and wandering
hearts; we need not only to be conducted, but governed. We have hearts that
'love to wander,' Jer. xiv. 10; we are sheep that need a shepherd, for no
creature is more apt to stray: Ps. xcv. 10, 'It is a people that do err in
their hearts: not only ignorant, but perverse; not in mind only apt to err, but
love to err. Thus you see the necessity of this direction, 'Oh that my ways
were directed to keep thy statutes!'
The uses. Well, then, give the Lord this honour, of being your continual guide: Ps. xlviii. 14, 'For this God is our God for ever and he will be our guide even unto death.' You do not own him as a God, unless you make him your guide: Ps. lxxiii. 24, ' Thou shalt guide me with thy counsel, and afterwards receive me to glory. In vain do you hope for eternal life else. Therefore -
1. Commit yourselves to the tuition of his grace. A man is to choose God for
a guide, as well as to take him for a lord; to ask his counsel as well as
submit to his commandments: Jer. iii. 4, 'Wilt thou not from this time cry unto
me, My Father, thou art the guide of my youth?'
2. Depend upon him in every action. 'The steps of a good man are ordered by the
Lord; all his particular actions: Rom. viii. 26, 'For we know not what we
should pray for as we ought; but the Spirit itself maketh intercession for us
with groanings which cannot be uttered.'
3. Seek his counsel out of a desire to follow it: John vii. 17, 'If any man
will do his will, he shall know of the doctrine, whether it be of God, or
whether I speak of myself.' Still walk according to light received, and it will
increase upon you. Such as make conscience of known truth shall know more. He
that cometh with a subjected mind, and fixed resolution to receive and obey,
shall have a discerning spirit. God answereth men according to the fidelity of
their own hearts.